The following is an excerpt from “Zuo Chan (Tso-Ch’an),” an article by Chan Master Sheng

Yen, originally published in the October 1988 issue of the “Chung-Hwa Buddhist Journal.”

The Chinese term “zuo chan” (zazen) was in use among Buddhist practitioners even before
the appearance of the Chan (Zen) School. Embedded in the term is the word “chan,” a
derivative of the Indian “dhyana,” which is the yogic practice of attaining samadhi in
meditation. Literally translated, “zuo chan” means “sitting chan” and has a comprehensive
and specific meaning. The comprehensive meaning refers to any type of meditation practice
based on the sitting posture. The specific meaning refers to the methods of practice that
characterize Chan Buddhism.

FUNDAMENTALS OF ZUO CHAN

Zuo Chan (meditation) was practiced in China long before the appearance of Chan. The
earlier masters practiced according to methods in the Hinayana sutras, which emphasized the
techniques collectively known as samatha-vipasyana. Generally speaking, these were methods
for achieving samadhi through three aspects: regulating one’s body, regulating one’s
breathing, and regulating one’s mind.

REGULATING THE BODY BY SITTING

To regulate the body by sitting, one should observe the Vairocana Seven-Points of Sitting.
This refers to the seven rules of correct sitting posture. Each of these criteria has been used
unchanged since ancient days.

POINT ONE: THE LEGS

FULL LOTUS POSITION

HALF LOTUS POSITION

Sit on the floor with legs crossed either in the Full Lotus or Half Lotus position. To make the
Full Lotus, put the right foot on the left thigh, then put the left foot crossed over the right leg
onto the right thigh. To reverse the direction of the feet is also acceptable.

To take the Half Lotus position requires that one foot be crossed over onto the thigh of the
other. The other foot will be placed underneath the raised leg.

The Full or Half Lotus are the correct seated meditation postures according to the seven-point
method. However, we will describe some alternative postures since for various reasons,
people may not always be able to sit in the Full or Half Lotus.

A position, called the Burmese position, is similar to the Half Lotus, except that one foot is
crossed over onto the calf, rather than the thigh, of the other leg.
KNEELING FRONT VIEW

KEELING SIDE VIEW

Another position consists in kneeling. In this position, kneel with the legs together. The upper
part of the body can be erect from knee to head, or the buttocks can be resting on the heels.

SEATED FRONT VIEW

SEATED SIDE VIEW

If physical problems prevent sitting in any of the above positions, then sitting on a chair is
possible, but as a last resort to the above postures.

The positions above are given in the preferred order, the Full Lotus being the most stable, and
most conductive to good results. Sitting cross-legged is most conducive to sitting long periods
with effective concentration. The position one can take depends on factors such as physical
condition, health, and age. However, one should use the position in which prolonged sitting
(at least twenty minutes or more) is feasible and reasonably comfortable. however, do not use
a position that requires little, or the least effort, because without significant effort, no good
results can be attained.

If sitting on the floor, sit on a Japanese-style zafu (round meditation cushion) or an

improvised cushion, several inches thick. This is partly for comfort, but also because it is
easier to maintain an erect spine if the buttocks are slightly raised. Place a larger, square pad,
such as a Japanese zabuton, underneath the cushion. Sit with the buttocks towards the front
half of the cushion, the knees resting on the pad.

POINT TWO: THE SPINE

HALF AND FULL SIDE LOTUS VIEW

The spine must be upright. This does not mean to thrust your chest forward, but rather to
make sure that your lower back is erect, not just slumped. The chin must be tucked in a little
bit. Both of these points together cause you to naturally maintain a very upright spine. An
upright spine also means a vertical spine, leaning neither forward or backward, right or left.

POINT THREE: THE HANDS

The hands form a so-called Dharma Realm Samadhi Mudra. The open right palm is
underneath, and the open left palm rests in the right palm. The thumbs lightly touch to form a
closed circle or oval. The hands are placed in front of the abdomen, and rest on the legs.

POINT FOUR: THE SHOULDERS

Let the shoulders be relaxed, the arms hanging loosely. There should be no sense of your
shoulders, arms, or hands. If you have any sensation of these parts, there is probably tension
in those areas.

POINT FIVE: THE TONGUE

The tip of the tongue should be lightly touching the roof of the mouth just behind the front
teeth. If you have too much saliva, you can let go of this connection. If you have no saliva at
all, you can apply greater pressure with the tip of the tongue.

POINT SIX: THE MOUTH

The mouth must always be closed. At all times, breath through the nose, not through the
mouth

POINT SEVEN: THE EYES

The eyes should be slightly open and gazing downward at a forty-five degree angle. Reset the
eyes in that direction, trying not to stare at anything. Closing the eyes may cause drowsiness,
or visual illusions. However, if your eyes feel very tired you can close them for a short while.

REGULATING THE BODY BY WALKING

Regulating the body by walking consists of slow walking and fast walking. Walking
meditation is especially useful for a change of pace when engaged in prolonged sitting, such
as on personal or group retreats. Periods of walking can be taken between sittings.

In slow walking, the upper body should be in the same posture as in sitting, the difference
being in the position of the hands. The left palm should lightly enclose the right hand, which
is a loosely form fist. The hands should be held in front of, but not touching, the abdomen.
The forearms should be parallel to the ground. The attention should be on bottom of the feet
as you walk very slowly, the steps being short, about the length of one’s foot. If walking in an
enclosed space, walk in a clockwise direction.

Fast walking is done by walking rapidly without actually running. The main difference in
posture from slow walking is that the arms are now dropped to the sides, swinging forwards
and backwards, as in natural walking. Take short fast steps, keeping the attention on the feet.

SUPPLEMENTARY EXERCISE

Sitting and walking are the two basic methods of regulating your body. There is a
supplementary aspect which is to exercise for a short period after sitting, even if you only do
one sitting per day. The form of exercise is a matter of individual choice, but it should be
moderate, such as Tai Chi or Yoga.

REGULATING OF THE BREATH

Regulation of the breath is very simple. It’s just your natural breathing. Do not try to control
your breathing. The break is used as a way to focus, to concentrate the minds. In other words,
we bring the two things – regulating the breathing and regulating the mind together.

REGULATING THE MIND BY COUNTING THE BREATH

The basic method of regulating the mind is to count one’s breath in a repeating cycle of ten
breaths. The basic idea is that by concentration on the simple technique of counting, this
leaves the mind with less opportunity for wandering thoughts. Starting with one, mentally (not
vocally) count each exhalation until you reach ten, keeping the attention on the counting.
After reaching ten, starting the cycle over again, starting with one. Do not count during the
inhalation, but just keep the mind on the intake of air through the nose. If wandering thoughts
occur while counting, just ignore them and continue counting. If wandering thoughts cause
you to lose count, or go beyond ten, as soon as you become aware of it, start all over again at
one.

REGULATING THE MIND BY WATCHING THE BREATH

If your wandering thoughts are minimal, and you can maintain the count without losing it, you
can drop counting and just observe your breath going in and out. Keep your intention at the
tip of your nose. If, without any conscious effort, your breathing naturally descends to the
lower abdomen, allow your attention to follow your breathing there. Do not try to control the
tempo of your breathing: just watch and follow it naturally. A less strenuous method, also
conducive to the peaceful mind, is to just keep your attention on the breath going in and out of
your nostrils. Again, ignore wandering thoughts. When you become aware that you have been
interrupted by thoughts, just return to the method.

REGULATING THE MIND BY WATCHING THE DAN TIAN

A third method of regulating the mind is to focus the attention on the dan tian, which is a
point located below the navel. the dan tian is not an organ, but a center of psychic energy
similar to the Indian chakras. This method is best employed when your breathing has naturally
descend to the abdomen. The technique consists simply in mentally following the movements
of the dan tian as the abdomen moves in and out as a natural consequence of breathing. This
method is more energetic than the methods of breath counting or following, and should be
used only after gaining some proficiency in those methods. In any case, the method should not
be forced.

GENERAL INSTRUCTIONS

Although the methods of meditation given above are simple and straightforward, it is best to
practice them under the guidance of a teacher. Without a teacher, a meditator will not be able
to correct beginner’s mistakes, which if uncorrected, could lead to problems or lack of useful
results.

In practicing meditation, it is important that body and mind be relaxed. If one is physically or
mentally tense, trying to meditate can be counter-productive. Sometimes certain feelings or
phenomena arise while meditating. If you are relaxed, whatever symptoms arise are usually
good. It can be pain, soreness, itchiness, warmth or coolness, these can all be beneficial. But
in the context of tenseness, these same symptoms may indicate obstacles.

For example, despite being relaxed when meditating, you can sense pain in some parts of the
body. Frequently, this may mean that tensions you were not aware of are benefiting from the
circulation of blood and energy induced by meditation. A problem originally existing may be
alleviated. On the other hand, if you are very tense while meditating and feel pain, the reason
may be that the tension is causing the pain. So the same symptom of pain can indicate two
different causes: an original problem getting better, or a new problem being created.

A safe and recommended approach is to initially limit sitting to half an hour, or two half-hour
segments, in as relaxed a manner as possible. This refers not only to your inner, but also your
outer environment. For beginners, if the mind is burdened with outside concerns, it may be
better to relieve some of these burdens before sitting. For this reason, it is best to sit early in
the morning, before dealing with the problems of the day. Sitting times may be increased with
experience. But people who meditate for extended periods may become so engrossed in their
effort that they may not recognize their tensions. This frequently exists because their minds
are preoccupied with getting results. So to work hard on meditation means to just put your
mind on meditation itself. If you can just do that, there is no reason for tension to arise. On the
contrary, deeper relaxation, and calming of the body and mind should result.
Very Basic Taoist Meditations

Very Basic Taoist Meditations

Taoist meditation practices begin with what is known as the three adjustments or the three
regulations. The three adjustments are:

1.) The mind must concentrate on something. ( Tiao Xin )

2.) The Body must become deeply relaxed. ( Tiao Shen )
3.) The breath must become slow, long, thin, soft and even. ( Tiao Xi )

The three adjustments are interdependent. As the mind directs the body to relax the breathing
will slow. If the breathing slows, the body will relax. When the body is relaxed the mind can
concentrate more efficiently.
This is the very first step in Taoist meditations. Mastering these steps may take awhile. Notice
how the mind is active doing something and not passive. Compare this with what modern
meditation teachers want you to think meditation is.

Here is an example of a non Taoist meditation process that does not use the three adjustments.

“Meditation instructions: Start by sitting down. Do nothing; don’t talk, especially to yourself.
Let things rise and fall of their own accord. Notice how thoughts of things arise of
themselves, like breath, without needing you to take care of them. They will wait for later. Let
them.”

Taoist meditations are active and want you to engage in particular procedures to provide the
proper foundation. The three adjustments are key components.
Dr. Yang, Jwing-Ming says “ Tiao means to adjust or to tune up until it is complete and
harmonious with others. It is just like tuning a piano so it can harmonize with others. Tiao
means to coordinate, to cooperate, and to harmonize with others by continuing adjustment.
That means that all of the five items, body, breathing, mind, Qi, and Shen, need to be
regulated until the final harmonious stage is reached.” (Qigong
Meditation p.63)
The first three adjustments need to be performed first. For ultimate success in Taoist
meditation two more adjustments need to also be made. These final two are:

4) Regulating the Qi. ( Tiao Qi )

5) Regulating the Shen. ( Tiao Shen )

The full Taoist formula is:

Changing grain into Qin, changing Qin into Qi ( Lian Jing Hua Qi (炼精化气) , changing Qi
into spirit (Lian Qi Hua Shen (炼气化神)) , returning spirit to nothingness ( Lian Shen Huan
Xu (炼神还虚) , and combining nothingness with Tao, Lian Xu He Dao (炼虚合道).

The first three adjustments cannot he hurried or rushed and can always be referred back to in
meditation. In Fact they are so important that a popular Chan Buddhism center claims this
about how to begin meditation.
FUNDAMENTALS OF ZUO CHAN
Zuo Chan (meditation) was practiced in China long before the appearance of Chan. The
earlier masters practiced according to methods in the Hinayana sutras, which emphasized the
techniques collectively known as samatha-vipasyana. Generally speaking, these were methods
for achieving samadhi through three aspects: regulating one’s body, regulating one’s
breathing, and regulating one’s mind.” From http://chancenter.org/cmc/chan-practice/how-to-
meditate/

In Taoist meditation we agree with this long history on the importance of the three
adjustments and they are the key component of Fang Song Gong or Relaxation Qigong
Meditation. Here is how to practice Fang Song Gong Meditation.
Fang Song Gong Meditation
Sit or lie down comfortable. If sitting and not lying down the back is straight and for everyone
the tongue is touching the roof of the mouth. *
Begin the meditation practice by telling the hair on your head to relax. Tell the scalp to relax.
Tell the two parts of the brain to relax. Tell the forehead to relax and become very smooth.
Tell the eyebrows to relax. Tell the eyes to relax and loosen. Tell the cheeks to relax. Tell the
nose to relax. Tell the upper lips and teeth to relax. Tell the lower lips and teeth and tongue to
relax. Feel the chin relax and allow the mouth to slightly open. Always remembering, keep
the tongue touching the roof of the mouth through the whole meditation practice.
Feel the jaw relax back to the ears. Allow the back of the head to relax. Tell the neck to relax
all the way down to the shoulders. Feel the shoulders loosen and relax down the arms through
the rotator, elbow, wrists and the major joints of the fingers.
Tell the chest and upper back relax. Feel the ribs loosen and the wing bone area relax. Tell the
stomach and the middle back to relax. Allow the hips, lower abdomen and the tailbone relax.
Feel the inguinal crease at the groan area relax. Tell the thighs and hamstrings relax. Feel the
knees open and be loose. Tell the shins and calves to relax. Allow the ankles to loosen. Feel
the tops and bottom of the feet relax. Tell the toes to relax and open. Tell the whole body to
relax from head to toe.
Repeat 3 x.

After the third pass from head to foot begin practice of Qi Chen Xia Dan Tian. After storing
the Qi in the Caldron of the Xia Dan Tian as described in the next section close the practice
by keeping mind in the Xia Dan Tian or holding onto the one. During all phases of the
practice, work on keeping the breathing slow, long, thin, soft and even.
*The tongue is the connector between the Du Mai channel that runs up the back, over the
head and stops below the nose at the upper lip and the Ren Mai channel that runs through the
front of the body and ends at the lower lip and begins at the perineum or Hui Yin acupuncture
point.
The word Fang Song means to relax or to be like a pine tree. Often times this Fang Song
Gong Meditation is practiced with chanting the words Fang Song after telling each part to
relax. Here is a sample of this meditation complete with chanting :

Jing Gong Fang Soong Gong from Richard on Vimeo.

To order a copy click here:

Richards Meditations.

True mastery in Taoist meditation comes from going even further then the three adjustments
and onto the fourth and fifth adjustments.
The fourth adjustment is regulating the Qi. ( Tiao Qi ).
How is this done? In order to regulate the qi, the practitioner needs to become aware of the
feeling of the qi or the sensation of the qi. What are the sensations of the qi and how to
connect with them?
The sensations of the qi can be felt and experienced as hot, cold, itch, jump about, fullness,
pressure, insect crawling, distension, electrical or like a floating pain that goes away. These
are the same sensations that an acupuncturist looks for during an acupuncture treatment after
the placement of needles. These are known as the arrival of qi sensations, the terms of “De qi”
and “Qi zhi” or if it is painful Ashi as in Ah Yes there it is.
The first method of connecting with the feeling of the qi is also combined with the practice of
storing the qi in the lower Dan Tian about 1.6 inches to 3 inches below the navel, inside the
abdomen. The technique is known as Qi Chen Xia Dan Tian. Here is how to practice Qi Chen
Xia Dan Tia.
Qi Chen Xia Dan Tian
With the body relaxed and the three adjustments performed very well and the Fang Song
Meditation passed three times from top to bottom of the body, move your concentration to the
middle of your chest. Become aware of this area and look for sensations of the qi as you
breathe in. As you breathe out become aware of the area of the Xia Dan Tian. Look for the
feelings of the qi at each area as you breathe in and breathe out. The mind leads the qi but you
also must connect with the feelings of the qi. Putting your mind in the center of the chest also
leads the qi to this area. Putting your mind in the Xia Dan Tian also leads the qi to that area.
After practicing for awhile calmly direct the qi to move from the middle of the chest down the
ren mai acupuncture channel to store in the Xia Dan Tian. This is the mind leading the qi,
coordinated with breath. Repeat with 10 to 50 breaths.

This practiced can be combined with Reverse or Contrary Breathing.

This practice is designed to use the coordination of the breath and the mind to both connect
with the sensations or feelings of the qi and it is also training to lead the qi down to the Xia
Dan Tian for storage. Reverse or Contrary Breathing is a abdominal breathing style that uses
the technique of drawing in the lower abdomen on the inhale, and bulging the lower abdomen
outward on the exhale.
Below the chest, in the center of the body, at the solar plexus is the stomach. For many, the qi
becomes stagnant here and cannot pass downward towards the Xia Dan Tian. This is also the
area where food qi is being held and transformed into body qi and body nutrients through
absorption. Too much food or the wrong kind of food can also lead to stagnation at this area.
The practice of Qi Chen Xia Dan Tian is designed to break through this passage and potential
blockage. The success of this training depends on the constitution of the person as well as qi
sensitivity. Some are highly qi sensitive and others are not. With patient practice everyone can
have success. How long will it take is an individual thing. Some can perform this right away;
others may take a few years. However with patience and practice everyone can accomplish
this.
This is qi and breath training and it accomplishes a great qi storing task. As a person breathes
in, the qi flows into the lungs. When a person eats, food qi is stored in the stomach and the
small intestine waiting to be broken down and absorbed into the body. In Chinese Medicine,
part of the spleens job is to reach up into the stomach and lungs and draw out some qi to
convert it into body qi, blood and fluids. The spleen is known as the great administer who
wisely distributes needed qi and fluids to needed areas within the body. However, only the
Dan Tian can store qi. The practice of Qi Chen Xia Dan Tian is the practice of converting air
qi and food qi into body qi. The reverse breathing can help focus the mind in the xia dan tian
as well. Remembering, the mind leads the qi.
Learning to coordinate qi movement with breath is like leading a monkey with the promise of
a banana. Master Yang Jwing-Ming says:
This banana is in control of breathing. As long as you are able to concentrate your mind on
your breathing, sooner or later your emotional mind will be restrained and calm down.
(Qigong Meditation P. 80)
Our emotional mind is like an ape and our wisdom mind is like a horse. We need to tame the
emotional mind by having it work on particular tasks, like leading the qi. The breath and the
mind become working partners. With this partnership the first phase of Taoist Alchemy takes
place. The task of changing grain into Qin, changing Qin into Qi ( Lian Jing Hua Qi
(炼精化气).
This practice also begins the storing of qi into the caldron of the Xia Dan Tian that will allow
enough qi to be stored to enable the circulation of the qi through the small circle, the small
heaven, the big heaven and many other qi guiding and leading Taoist Meditations.
“Without jing energy, we cannot live.”

All form contains an aspect of jing. The classic Taoist formula begins with transforming this
jing into qi.

The Chinese word ” Lian” is used in the formula as in “( Lian Jing Hua Qi (炼精化气). Lian
means to refine or purify and sometimes translated as to train. This classic formula is a
descriptive way to explain a meditation practice that is designed to shift the practitioner’s
attention away from form (jing) to a greater familiarity of qi. After all, don’t most people
immediately reference their individual self with their form or body? That identification with
form creates an attachment to form. However the transfer of the attention to the Qi creates
another level of identification that is not body or form based. That identification is qi based,
and qi is formless. So the first stage in Taoist cultivation prepares us to identify with
formlessness and non attachment or Wu Yu.

My Translation of Ch1 of the Tao Te Ching gives a clue to why we practice this.

Tao the absolute becomes perceived as Tao the not absolute.

Names become divided, opposite to everlasting
Names without being named becomes Heaven and Earth.
Its origin begins with the naming of the ten thousand things.
Its mother is constantly without attachment
In order to perceive the minds unchanging True nature
Allow yourself to have desires then recognize the mind’s outer shell
These two are unified, originating together but different
They manifest unity and appear mysterious
yet within this original true nature is the gateway.

—————————————–
This is a translation I have been working on. I believe it is technically correct and might
reveal more than the usually standard translation. I am opened to suggestions and suggest the
reader look deeply into different renderings of the Tao Te Ching. I have carefully looked at
each character and believe it may reveal something that Jung hinted to in one of his
commentaries on the Secret of the Golden Flower, and ancient Taoist Text on Internal
Alchemy. Jung says :

“If the unconscious can be recognized as a co-determining quantity along with the conscious,
and if we can live in such a way that conscious and unconscious, or instinctive demands, are
given recognition as far as possible, the center of gravity of the total personality shifts its
position. It ceases to be in the ego, which is merely the centre of consciousness, and instead is
located in a hypothetical point between the conscious and the unconscious, which might be
called the true self. ”
(The Secret of the Golden Flower p.124 )

Maybe this true self or original true nature is assessed in Taoism as Jung describes or as Ken
Wilber says in his work, The Spectrum of Consciousness. He devotes an entire chapter
towards “Two Modes of Knowing.” I believe he is accurately describing the Wu chi and Tai
Chi states of consciousness. He states that our consciousness is split from a primary mode of
knowing ( wu chi ) into a dualistic ( tai chi ) mode of knowing. He quotes the biophysicist
L.L. Whyte as saying man “has created two worlds from one.” Wilber continues:

“It is precisely in the dualism of ‘creating two worlds from one’ that the universe becomes
severed, mutilated, and consequently ‘false to itself,’ as G. Spencer Brown pointed out. And
the very basis of this ‘creating two worlds from one’ is the dualistic illusion that the subject is
fundamentally separate and distinct from the object. As we have seen, this is exactly the
insight that these physicists had stumbled upon, the culminating insight of three hundred years
of persistent and consistent scientific research. Now this is of the utmost importance, for these
scientists could realize the inadequacy of dualistic knowledge only by recognizing (however
dimly) the possibility of another mode of knowing Reality, a mode of knowing that does not
operate by separating the knower and the known, the subject and the object.”